PROJECT WITTENBERG
__________

Catalogue of Testimonies
Both of Scripture and Orthodox Antiquity

Which show not only What Either has Taught concerning the person
and the Divine Majesty of the Human Nature of Our Lord Jesus Christ,
Exalted to the Right Hand of God's Omnipotence, but also what form
of Speech Either Has Used

35]
That Christ has received this majesty in time, moreover, not according to
the divinity, or the divine nature, but according to His assumed nature, or
according to the flesh, as man, or as the Son of Man, humanitus, ratione
corporis seu humanitatis, propter carnem, quia homo aut filius hominis
[humanly, with respect to His body or humanity, on account of the flesh,
because He is man or the Son of Man]:

36]
Heb. 1,3: When He had by Himself purged our sins, [He] sat down on the
right hand of the Majesty on high.

37]
Heb. 2,8.9: But know we see not yet all thing put under Him. But we see
Jesus, who was made a little lower than the angels, for the suffering of death
crowned with glory and honor.

38]
Luke 22,69: Hereafter shall the Son of Man sit on the right hand of the
power of God.

39]
Luke 1,32.33: The Lord God shall give unto Him the throne of His father
David; and He shall reign over the house of Jacob forever, and of His kingdom
there shall be no end.

40]
John 5,26.27: He hath given to the Son to have life in Himself, and hath
given Him authority to execute judgment also, because He is the Son of Man.

41]
ATHANASIUS, quoted by Theodoret, Dialog 2, p. 330: "Now, whatever
Scripture says that the Word received [in time], and as to whatever He was
glorified, it says on account of His humanity, and not on account of His
divinity.

42]
ATHANASIUS, in the Oration against the Arians, 2 and 4 (f. 347. 490 f.
492, ed. Colon., 1686): "Scripture does not mean that the substance of the
Word has been exalted, but this refers to His humanity, and He is said to be
exalted on account of the flesh. For since it is His body, He Himself is
properly said as man to be exalted and to receive something with respect to
His body, according to humanity, because the body receives those things which
the Word always possessed according to His own deity and perfection from the
Father. He says, therefore, that as a man He received the power, which as God
He always has. And He who glorifies others says, 'Glorify Me,' in order to
show that He had a flesh that lacked such things. And, therefore, when the
flesh of His humanity receives this glorification, He so speaks as though He
Himself had received it.

43]
For we must bear in mind everywhere [in the Holy Scriptures] that none of
those things which He says that He received, namely, in time, He received in
such a way as though He had not had them; for, being God and the Word,
naturally He had those things always. But now He says that He received them
according to humanity, so that, His flesh in Himself receiving them, He might
in future hand them over from out of His flesh to us to be firmly possessed."

44]
The same, On the Assumed Humanity, against Apollinarius (pp. 603 and 611,
ed. Colon., 1686): "When Peter says that Jesus was made of God Lord and
Christ, He speaks not of His divinity, but of His humanity. His Word always
was Lord, neither did He become Lord first after the cross, but His divinity
made the humanity Lord and Christ."

45]
Also: "Whatever Scripture says that the Son has received, it understands
as having been received with respect to His body, and that body is the
first-fruits of the Church. Accordingly, God raised up and exalted His own
body first, but afterwards the members of His body." By these words
Athanasius explained what a little afterwards he applied in its way also to
the entire Church.

46]
BASIL THE GREAT, Against Eunomius, lib. 4 (p. 769, ed. Paris): "That the
Lord is celebrated, and receives a name above every name; also [that he says]:
'All power is given unto Me in heaven and in earth; I live for the sake of the
Father; Glorify Thou Me with the glory which I had with Thee before the world
was,' etc., -- must be understood of the incarnation, and not of the Deity."

47]
AMBROSE, lib. 5 De Fide, cap. 6 (tom. 2, p. 109): "You have learned that
He can subject all things to Himself undoubtedly according to the operation of
Deity. Learn now that He receives, according to His flesh, all things as
subjected to Him, as it is written, Eph. 1: According to the flesh, therefore,
all things are delivered to Him as subject."

48]
The same, lib. 5, cap. 2 (p.99): "For God does not give to the apostles
participation in His seat, but to Christ, according to His humanity, is given
participation in the divine seat."

49]
And cap. 6 (p. 108): "In Christ our common [human] nature, according to
the flesh, has obtained the prerogative of the heavenly seat."

51]
THEOPHYLACT, on John 3 (p. 235; ed. Paris, 1631, f. 605): "And He gave all
things into the hand of the Son, according to humanity."

52]
OECUMENIUS, from Chrysostom, Heb. 1 (t. 2, op. p. 324, ed 1631): "For as
the Son is God, He has an eternal throne. 'Thy throne,' says God, 'is forever
and ever.' For after the cross and passion He was deemed worthy of this honor
not as God, but as man He received what He had as God." And a little after:
"As man He therefore hears, 'Sit on My right hand.' For as God He has eternal
power."

54]
The same, lib. 2, cap. 17: "As man He sought His glory which He always had
as God. Neither are these things said by Him as though He had ever been
destitute of His own glory, but because He wished to bring His own temple into
the glory which He always has as God."

55]
The same, lib. 2, Ad Reginas: "That He received glory, power, and rule
over all things must be referred to the conditions [properties] of humanity."

56]
THEODORET, on Ps. 2 (t. 1, p. 242): "Though Christ as God is Lord by
nature, He receives universal power also as man.

57]
On Ps. 110 (t. 1, p. 242): "'Sit Thou at My right hand,' -- this was said
according to the human nature. For as God He has eternal dominion, so as man
He has received what He had as God. As man, therefore, He hears [what is said
to Him], 'Sit at My right hand.' For as God He has eternal dominion."

58]
The same, on Heb. 1 (t. 2, p. 154): "Christ always received from the
angels worship and adoration, for He always was God. But now they are adoring
Him also as man.

59]
LEO, Epist. 23 (fol. 99; Ep. [23 and 83] 46 and 97, ff. 261 and 317, ed.
Lugd., 1700), treating of Eph 1, says: "Let the adversaries of the truth
declare when or according to what nature the almighty Father raised His Son
above all things, or to what substance [nature] He subjected to all things.
For to the Deity, as to the Creator, all things have always been subject. If
power was added to Him, if Sublimity was exalted, it was inferior to Him who
exalted, and did not have the riches of that nature of whose liberality it
stood in need. But a person holding such views Arius receives into his
fellowship."

60]
The same, Epist. 83 (fol. 134): "Although in Christ there is absolutely
one and the same person of the divinity and the humanity, nevertheless we
understand that exaltation and the name above every name pertain to that form
which was to be enriched by the increase of so great a glorification. For by
incarnation nothing had been withdrawn from the Word which would be returned
to it by the gift of the Father. But the form of a servant is human humility,
which has been exalted to the glory of divine power, so that divine things
were not to be done without the man, nor human things without God."

61]
In the same place: "Whatever Christ has received in time He has received as
man, upon whom are conferred those things which He did not have. For,
according to the power of the Word, the Son also has all things that the
Father has, without a difference."

62]
VIGILIUS, lib. 5, Against Eutyches (Ep. 66 sq., ed. Divion., 1664.4): "The
divine nature does not need to be elevated to honors, to be increased by
advancements of dignity, to receive the power of heaven and earth by the merit
of obedience. Therefore, according to the nature of the flesh He acquired
these things who according to the nature of the Word never lacked any of them.
For had the Creator no power and dominion over His creature, that in the last
times He should obtain them as a gift?"

63]
NICEPHORUS, lib. 1, cap. 36 (fol. 86): "Christ is seen by His disciples on
the mountain in Galilee, and there He affirms that the highest power of heaven
and earth has been delivered to Him, namely, according to humanity."

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